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SELECTED POEMS 



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Text Book 
Ritual, Valuable Data 

and 

Selected Poems 

For Public Workers in tke Organized Movement 
OF 

MODERN 
SPIRITUALISM 



By PAUL McARTHUR, 
President Progressive Spiritualist Association of Missouri 



Adopted and Published by 

PROGRESSIVE SPIRITUALIST ASSOCIATION OF MO. 

May 23rd, 1908 






«J#Ht fci. 




Copyrig-ht, 1908, 

by 

Progressive Spiritualist Association of Missouri. 



115 



DEDICATION. 

To the MeJiums and Public Workers in tke 
organized Religion of Modern Spiritualism, tkese 
pages are affectionately inscribed by 

Tke Autkor. 



PREFACE. 

At the last annual Convention (1908) of The 
Progressive Spiritualist Association of Missouri, the 
complaint was made that at the present time there v^as 
not a single Text Book in existence from which our 
candidates for Ordination could be examined. The 
matter was thoroughly discussed by the present Execu- 
tive Board with the result that the president and sec- 
retary were requested to undertake the compilation 
of a suitable work of this kind. The work has been 
carried out by President McArthur, Dr. Vier- 
ling's arduous profesional duties having rendered it 
impossible for him to actively co-operate. The author 
has from time to time, however, submitted to the doc- 
tor for inspection his efiforts and the discussion pro and 
con between them has aided materially in bringing 
about the desired results. Mr. McArthur desires to 
state that he has quoted freely from the works of older 
and more capable writers and has endeavored to com- 
bine the best within his reach from all sources. The 
use of this book is not compulsory, but is simply the 
result of an earnest desire on the part of the present 
Board to assist as much as possible all who desire to 
better equip themselves as public workers in the Or- 
ganized Movement of Modern Spiritualism. 

STATE EXECUTIVE BOARD. 



PART ONE 



Text Book 



MODERN SPIRITUALISM. 

Modern spiritualism is a scientific philosophy and 
religion. "A fact plus reason and conscience. The 
key which unlocks the mysteries of all ages."^ "As a 
science, spiritualism is the knowledge of the psychical 
or spiritual nature of man and as spirit is the moving 
force of the universe, its study is that of creation and 
is not complete until the unknown is known." ^ 

As a religion, it teaches the development of the 
spiritual in man by aspiration, concentration, good 
works and a pure unselfish life. It both teaches and 
demonstrates the continuity of life after the change 
called death. It explains the modus operandi of spirit 
intercourse and establishes the fact that spiritual pro- 
gression HERE and hEREai^ter is determined only by 
service. It enables man to emancipate HIMSELF 
from sin or inharmony, not by and through the sacri- 
ficial death of another, not by belief, faith or the prac- 
tice of creedal ceremonies, but by knowledge, charac- 
ter, right living and spiritual development. 



A SPIRITUALIST. 

A true spiritualist is one who is a truth-seeker for 
truth's sake. A believer in spirit intercourse. One 
who is endeavoring to both comprehend and obey 
universal i.aw, in order that he may be ''in tunE with 
THE infinite/' a believer in the Golden Rule. 



^What Is Spiritualism? By Dr. J. M. Peebles. 
'Arcana of Spiritualism. By Jludson Tuttlc. 



DECLARATION OF PRINCIPLES. 



Adopted at National Convention at Chicago, 111., 
October 1899. 



Pirst. We believe in Infinite Intelligence. 
, Second. We believe that the phenomena of Nature, 
physical and spiritual are the expression of Infinite 
Intelligence. 

Third. We affirm that a correct understanding of 
such expression, and living in accordance therewith, 
constitutes the true religion. 

Fourth. We affirm that the existence and personal 
identity of the individual continue after the change 
called death. 

Fifth. We affirm that communication with the so- 
called dead is a fact scientifically proven by the phe- 
nomena of SPIRITUAI^ISM. 

Sixth. We believe that the highest morality is 
contained in the Golden Rule : ''Whatsoever ye would 
that others should do to you, do ye even so to them." 



PHILOSOPHICAL. 



MAN, PHYSICAL AND SPIRITUAL^ 

"Man has a physical and a spiritual body. 

The physical body is composed of physical matter, 
coarse in particle and slow in vibratory activity. 

The spiritual body is composed of spiritual matter, 
fine in particle and rapid in vibratory activity. 

®The Great Work. Author unknown. 

7 



The soul operates both these bodies and manifests 
through them. 

The physical body possesses five physical sensory 
organs by means of which, physical sensations are con- 
veyed to the soul. 

The spiritual body possesses five spiritual sensory 
organs by means of which, spiritual sensations are 
conveyed to the soul. 

Most people employ only the physical sense chan- 
nels, as a natural result the spiritual sense organs fall 
into disuse and in time become atrophied. They there- 
fore sense only physical beings and things." 



VIBRATION*. 

"Science has proved that light, heat, sound and 
color are all results of vibrations of ether, that mys- 
terious substance that fills all space. In the scale of 
vibrations of which sound and color are composed, 
certain vibrations effect the ear as sound and when 
these become too rapid to effect the ear as sound, they 
effect the eye as color. Sound ceases to mortal ear 
at 38,000 vibrations per second. The sensation of red 
is produced by 502 milHons of millions of vibrations 
per second, while violet runs up to 7Z1 millions of mil- 
lions. The intermediate colors of the spectrum lying 
between red and violet are represented by varying 
speeds of vibration." 



*Takcn from A. R. Wallace, Prof. Tyndall and an anony- 
mous writer. 



Dr. Tyndall says in "Electricity and Its Similitudes," 
'^Photography aided by electricity has revealed the fact 
that the part of the spectrum occupied by the rays, 
invisible to the eye, is twenty-five times as long as 
that part we can see/' Above the violet rays are the 
ultra-violet, the X-rays and the Becquerel rays, each 
with its own vibration, office and possibilities. But 
what of the vast space filled with those vibrations 
which effect none of our physical senses and are as 
yet unknown to science? Could our senses respond to 
them what secrets of the unseen might not be revealed, 
and who can say but the secret of these strange sights 
and sounds which sometimes greet the eye and ear 
of mortals are hidden in this unknown range of vi- 
brations, hiding a world that is all about us." Carl 
Sextus says: "The vast Zone lying between 38,000 
and 396 trillion waves per second may be truly the 
sphere of souls, in which darkness, silence and death 
are unknown." 



HEAVEN AND HELL. 

The biblical account of a heaven with its walls of 
jasper and streets of gold, a hell with its burning lake 
of brimstone is an absurdity; scientifically impossible. 
Its author or authors were probably too ignorant to 
realize the incongruity of material rewards and pun- 
ishments for a spiritual body. If true, how many 
times have the good destined for paradise suffered 
the torments of hell through fires, conflagrations, etc. ? 
Heaven and hell from the spiritualistic viewpoint is 

9 



first of all A CONDITION, which condition determines 
immutably according to law, the future home of those 
who have passed through the change called death. 

The different spheres of spirit realm marking the 
different stages of progression or spiritual develop- 
ment. The law of gravity having a greater or less 
degree of restraint or hold upon the excarnate body 
according to its fineness in composition. 



AN EARTH-BOUND SPIRIT. 

An earth bound spirit is literally what the name 
implies, a spirit bound to earth by and through the 
law of gravity, because of the coarse material compo- 
sition of the spiritual body, caused by an earthly mate- 
rial life devoid of spirituality. The higher sights and 
sounds of ''Summerland" are to earth-bound spirits 
unseeable and unbearable because they are not attuned 
to that degree of vibratory activity. Like gravitates 
to like, each finding according to natural law, the 
sphere he or she is best adapted for. 



SPIRIT PHENOMENA. 

Spirit phenomena are those manifestations which 
originate from excarnate intelligences. They may oc- 
cur independ^ent of or through the organism of a 
medium. 

10 



MEDIUMSHIP. 

Mediumship is the cultivation or development of 
the spiritual to that degree that by and through the 
quickened spiritual sensory organs, one is able under 
proper conditions to sense spiritual beings and things. 



A MEDIUM. 

A Medium is one whose spiritual sense organs have 
been developed or quickened to that degree of vibra- 
tory activity that he or she is able under proper condi- 
tions to receive and give out communications from 
the so-called dead. This faculty may be developed in 
all or a part of the spiritual sense organs and to a 
greater or less degree. The medium may be in a nor- 
mal, semi-trance or full trance condition. 



A RELIGIOUS MEDIUM. 

A religious medium is one who is exercising his or 
her mediumistic gifts as part of a religious function 
and for the uplift of the human race. One who gives 
out spiritual advice and consolation from excarnate 
intelligences. 



CLAIRVOYANCEl 

"Clairvoyance or clear seeing is the function of see- 
ing either objectively or subjectively, spiritual beings 
and things by and through the spiritual sensorium of 
sight. By objectively we mean, seeing the objective 
form through the spiritual sensorium of sight. By 
subjectively, that abnormal condition which en- 



'Chas. R. Schirm. 

11 



ables spirit intelligences to impress or photograph at 
will upon the brain, pictures, images, etc., which are 
seen as visions without the aid of the physical eye. Its 
extent is governed by the rate of vibration under which 
it operates. Thus one clairvoyant may see that which 
is invisible to another, because of the degree of differ- 
ence in the intensity of power." 



CLAIRAUDIENCE. 

Clairaudience or clear hearing is the function of 
hearing spiritual beings and things by and through 
the spiritual organs of hearing. Its extent is also 
governed by the rate of vibration under which it op- 
erates. Thus one medium of this phase may hear 
that which to another is inaudible, because of the de- 
gree of difference in the intensity of power. 



PROPHECY. 

Prophecy is the faculty of being able to predict fu- 
ture events, as the result of spirit inspiration. It may 
more properly be termed — Spirit Deduction. There 
is nothing super-natural or miraculous about this gift. 
Excarnate intelligences having greater opportunities 
to acquire knowledge along all lines, may as a result 
of this intelHgence, these increased faciUtics, be able to 
perceive the trend of events along certain lines, hence 
are able to deduce or prophesy certain results as a 
natural consequence. No prophecy or deduction, how- 
ever, is infallible, as unexpected circumstances may 

12 



arise causing a complete change in the trend of events, 
thus overthrowing the groundwork or foundation 
upon which the deduction is based, causing it to be a 
failure. 

To illustrate, the head of the Weather Bureau at St. 
Louis, because of his superior telegraphic facilities, 
is able to prophesy with more or less accuracy, the 
kind of weather we will have in this vicinity for the 
next few days. For example, he may make the state- 
ment that in the next twenty- four hours we will have a 
storm. This prophecy is made because of the fact that 
he has received a telegram notifying him that a storm 
is raging at such a place, and that the wind is blowing 
so many miles an hour and in the direction of St. Louis. 
He at once figures that the storm will arrive at such 
a time and makes a prophecy to that effect, which is a 
perfectly logical deduction. UnIvBSS that storm 
meets with a counter wind and is veered off, it is bound 
to arrive as per schedule. Should, however, such an 
unforeseen occurrence take place, the prophecy or de- 
duction is a failure, not because the method was wrong 
but because circumstances changed the natural trend 
of events, thus overthrowing the until then perfect 
calculation. No prophcy or deduction IS OR %v%u was 

INSPIRATION. 

Inspiration, from the Latin inspiro, meaning to in- 
breathe or draw in, is the faculty of being able to do, 
say or write inspirationally as the result of outside 
influences. These impressions or influences may come 

13 



in the form of spiritual visions, voices, thoughts, etc., 
conveyed by and through the spiritual sensory organs. 
The recipient may be in a normal, semi-trance or full 

trance condition.® . 

AN INSPIRATIONAL MEDIUM. 

An inspirational medium is one impressed to do, 
say or write certain things, as a result of spirit 
influence. The extent is governed by the rate of vibra- 
tion under which it operates. According to Scripture, 
Moses was inspired by God, as was Daniel, Joseph 
and others. Jesus, John, Peter, Paul and others by 
the Holy Ghost. Socrates the Greek philosopher by 
his familiar demon, etc. In the writer's estimation, this 
phase of mediumship has been and is to-day possessed 
by the world's greatest thinkers, writers, speakers, in- 
ventors, musicians, painters, sculptors, etc., without 
many of them being aware of the source: of the in- 
fluence. We believe this to be the highest and most 
important phase of mediumship. The higher the as- 
piration, the purer the life of the instrument, the great- 
er the inspiration. 



PSYCHOMETRY. 

Psychometry, termed by Prof. Denton 'The soul of 
things," is that faculty of seeing clairvoyantly the spir- 
itual essence of physical beings and things, as the re- 
sult of contact. 



"See definition of Inspirational Psychic under head of 
Psychology. 

14 



A PSYCHOMETRIST. 

A psychometrist is one who after being placed en 
rapport through contact, is able to read from the aura 
of physical beings and things, past, present and future 
events, relating to the life of said physical being or 
thing. This faculty in its highest stage extends to 
seeing spiritual beings and things. It may then prop- 
erly be termed— SPIRIT PSYCHOMETRY. 



PHYSICAL PHENOMENA. 

Physical phenomena are those phases of spirit mani- 
festations, which may be conveyed objectively by and 
through the five physical senses. 



PHYSICAL MEDIUMSHIP. 

A physical medium is one whose physical and spir- 
itual organism is such, that the necessary amount of 
matter, magnetism and psychical force can be sup- 
plied by and through which physical manifestations 
take place, when manipulated by excarnate intelli- 
gences. 



PSYCHIC FORCE. 

The experiments of Sir William Crookes, E. R. S., 
Camille Flamarion, Cosare Lombroso and others, have 
scientifically demonstrated the existence of a hitherto 
unknown force, which has been termed by Crookes, 
T*sychic Force. From ''Researches into the phenom- 
ena of Modern Spiritualism," by Crookes, we quote in 

15 



part: "Among the remarkable phenomena which oc- 
cur, the most striking are, the movement of objects 
with or without contact, the alteration in the weight 
of bodies, raps, levitation, etc. Not until I had wit- 
nessed these facts some half dozen times, and had scru- 
tinized them with all the critical acumen I possessed, 
did I become convinced of their objective reality." 
Then follows a highly interesting account of the scien- 
tific methods employed, the instruments invented by 
him to test this mysterious force and the results ob- 
tained. To quote again : "These experiments confirm 
BEYOND DOUBT the existence of a force associated 
in some manner with the human organism." Camille 
Flamarion in "Mysterious "Psychic Forces," states, that 
the tables (which were photographed while suspended 
in mid-air) were apparently floating on a magnetic 
fluid and would bend and rise again under pressure 
like a cork in water," Hereward Carrington, in the 
"Physical Phenomena of Spiritualism, Fraudulent and 
Genuine," gives the following explanation of some 
of the physical phenomena : "Each sitter creates a cer- 
tain amount of magnetic force. Sitting together they 
create within a certain radius, a field of magnetic force 
and certain objects placed within that field, would, ac- 
cording to conditions be attracted or repelled, just as 
the magnet attracts certain objects within a certain 
radius. ^ 

In the writer's opinion, while the force used in the 
production of physical manifestations may be ac- 

16 



counted for by the above ingenious theory, and where 
the intelHgence exhibited does not exceed that of the 
sitters, the directing mind or minds may be that of the 
sitter or sitters, as Hudson and others maintain ; YET 
where the intelHgence exhibited far transcends that 
of those present and displays a knowledge of past, 
present and future events not possessed by them, the 
most reasonable hypothesis is that of spirit manipula- 
tion. The unvarying statement of this directing intel- 
ligence is, that it is excarnate intelligence. 



PSYCHOLOGY. 

Psychology is the science or study of the soul and 
its phenomena. 

PSYCHIC PHENOMENA. 

Psychic or soul manifestations occur as the result 
of an individual being keyed up to that degree of vi- 
bratory activity, that all or a part of the spiritual sense 
organs are in active operation. This condition may be 
brought about in several ways. First, it may come 
spontaneously while the psychic is normial. Second, it 
may come as the result of suggestion, self-induced or 
otherwise. Third, it may come while the psychic is in 
a subjective condition through sleep, hypnosis, etc., 
self-induced or otherwise. 



A PSYCHIC. 

A psychic is one whose spiritual sense organs are 
not sufficiently quickened or developed that he or she 

17 



can sense spiritual beings and things. He or she may, 
however, function to a greater or less degree the coars- 
er and slower vibrations of physical beings and things. 
Thus some can see objectively through space, physical 
beings and things, without the aid of the physical eye. 
Others may have subjectively impressed or photo- 
graphed upon their brain by other physical beings and 
things, pictures, images, etc., which are seen as visions 
without the aid of the physical, eye. These visions 
may be thrown out by the sender either consciously or 
otherwise. The projector may also be either present or 
at a distance. 

A psychic may also through the spiritual organs of 
hearing, hear sounds, voices, etc., which have been 
projected by other physical beings and things, present 
or at a distance. These sounds, voices, etc., may be 
thrown out by the projector either consciously or oth- 
erwise. 

The extent of all psychic manifestations are gov- 
erned by the rate of vibration under which they oper- 
ate. Thus one psychic may sense that which another 
cannot, because of the degree of difference in the in- 
tensity of power. A medium uusT be a psychic, but 
a psychic may not be a medium. 



TELEPATHY OR THOUGHT TRANS- 
FERENCE. 

Telepathy is the power of one mind to impress an- 
other present or at a distance. It is not necessary for 
both projector and recipient to be in the subjective 

18 



condition at the time thought is transferred, but much 
depends upon the condition of the recipient. There 
are three ways by which impressions may be telepathi- 
cally transmitted. First, they may be given when the 
projector is awake. Second, they may be given by the 
projector to himself previous to his entering into a 
subjective condition. Third, they may be given when 
both projector and recipient are asleep. The latter 
condition is the most potent of the three. 



AN INSPIRATIONAL PSYCHIC. 

An inspirational psychic is one who is inspired or 
impressed to do, say or write along certain lines, as the 
result of being keyed up to a certain plane of vibra- 
tory activity. 

Learned psychologists declare that thoughts are ma- 
terial things and once projected, vibrate forever in 
space. Certain people who at times are able to vi- 
brate upon a particular plane of thought, attract and 
are inspired by the thought of that plane of vibration. 



SPIRITISM\ 

''Spiritism is the practice of holding intercourse with 
spirits on a low spiritual plane, for curiosity, fleshly 
gratification, selfish gain, ambitious ends, or unworthy 
irreligious purposes." 



^Dr. J. M. Peebles in What Is Spiritualism? 
19 



A COMMERCIAL MEDIUM. 

A commercial medium is one who is exercising his 
or her mediumistic gifts as a commercial pursuit. As 
a natural result they attract spirits on a low moral 
plane, who often delight in assisting to trick and gull 
the credulous. 



THE LAW AND COMMERCIAL MEDIUM- 
SHIP^ 

The law in Missouri designates as a :^ortune 
TEIvLER: "One who predicts the past, present and 
future, for a compensation," and endeavors under this 
clause to exact a fortune teller's tribute from our reli- 
gious workers. They, however, exempt, the priest and 
clergy whose every statement concerning a future place 
of abode for saint or sinner is prediction pure and 
simple, and most certainly for a compensation, the 
salary of the average priest or clergyman being in ex- 
cess of the earnings of the average REUGious medium. 
They also expect extra compensation for every wed- 
ding, funeral or baptism at which they officiate. 

Under this unjust statute, our mediums, however, 
are denied the right to accept any compensation what- 
ever under penalty of the law ; their only recourse be- 
ing to take out a fortune teller's license costing $100 
per year, forfeit the rights granted all religions im- 
partially by the Constitution and be classed with the 
fakes and grafters, who under the protecting wing of 
the law and with the city authorities as particeps 
criminis are bleeding the public in the name of spir- 



*From the Author's annual message, 1908. 

20 



itualism and mediumship. IF the practice of me- 
diumship in all its phases is wrong, it were a pertinent 
question WHY the authorities SELL the privilege 
to commit wrong at $100 per license? 



THE PROGRESSIVE SPIRITUALIST ASSO- 
CIATION OF MISSOURI'S OFFICIAL 
POSITION ON COMMERCIAL 
MEDIUMSHIP. 

Notice^ — "For the protection of the public from com- 
mercial and fraudulent mediumship, the Progressive 
Spiritualist Association of Missouri desire to make the 
following statements: 

Mediums affiliated with the State Association are 
members of a religious body, regularly incorporated 
under the laws of the State, a chartered auxiliary of 
the National Spiritualists' Association, and are exer- 
cising their mediumistic gifts as part of a religious 
function. They endeavor, with the co-operation of ex- 
carnate intelligences, to prove the continuity of life, 
to comfort the mourner and by spiritual advice and 
consolation to uplift humanity. 

They do not undertake to locate gold mines, 
buried treasures or lost animals. 

Give no tips on horse races or stock markets. 

Sell no charms, love powders or incense to remove 
evil influences. In other words, they do not tell 
fortunes. 

No medium affiliated with the State Association has 
a sign out or advertises in the papers. 



^Adopted from recommendation in Author's annual mes- 
sage, 1908. 

21 



Report violations of the above to Dr. Otto Vierling, 
State Secretary, 4555 Adkins avenue, St. Louis, Mo." 

''The practice of commercial mediumship as outlined 
above, shall be deemed sufficient cause for revocation 
of license and expulsion from the State Association." 



BRIEF EARLY HISTORY OF MODERN 
SPIRITUALISM^". 

Raps first occurred at the home of John D. Fox 
at Hydesville, Wayne County, New York, in the early 
part of March, 1848. 

First intelligent communication received on the eve- 
ning of March 31, 1848. Fox family at the time con- 
sisted of John D. Fox, Margaret Fox, his wife, David 
S. Fox, son, Margaretta Fox, daughter, 14 years of 
age, known later as Mrs. Margaret Fox Kane, Cather- 
ine Fox, daughter, 11 years of age, known later as 
Mrs. Catherine Fox Jencken, and Mrs Ann Leah 
Fox Fish, daughter, later known as Mrs. Ann Leah 
Underbill. 

'Thenomena was produced through the instrumen- 
tality of the ministering spirits of Dr. Benjamin Frank- 
lin, George Fox, Elias Hicks, Thomas Paine and a 
host of others. The above named spirits on entering 
spirit realms found the statement made by Emanuel 
Swcdenborg and others true, viz; That any persons 



^"Taken from article by Titus Mcrritt, also from "Miss- 
ing Link," by Ann Leah Underbill. 

22 



pursuing any branch of science in earth life could con- 
tinue it as well or better in spirit. They had given 
much attention to electricity before their departure, 
and succeeded in securing the aid of Prof. Samuel F. 
B. Morse in applying electricity to the present tele- 
graphic system. While searching for the right party, 
they discovered that through the organism of some 
mortals they could produce a succession of raps. In 
1843 they found in the family of John D. Fox of On- 
tario, Canada, two little girls, Margaretta and Cath- 
arine, ages respectively nine and six years, with just 
the right condition of nervous system for their pur- 
pose. The peculiar religious condition of that section 
of Canada at the time was such that it would not do 
to commence work there. Another corps of searchers 
had found the Hydesville house, where a peddler had 
been murdered, his remains buried in the cellar and 
his spirit still lingered. A congress of wise spirits de- 
cided to get the Fox family out of Ontario and into 
the Hydesville house. The first move was to in- 
fluence the son, David D., who was married, to pur- 
chase a farm near the spot. , Their daughter, Leah, who 
was also married, lived at Rochester, N. Y., a short 
distance from Hydesville. In 1846 John D. Fox made 
a treasonable speech at an inn, which caused him ta 
leave Canada under fear of arrest. His Canadian 
friends aided in disposing of his farm and the family 
in moving to Rochester. Mr. Fox went to visit his 
son at Hydesville and found nearby a tract of land that 
just suited him, but without any buildings upon it. He 
therefore rented temporarily the only available house 

23 



in the neighborhood, and the family moved into the 
now celebrated Hydesville house in December, 1847." 

Statement made by the spirit: That his occupation 
in life had been that of a peddler ; that just five years 
previous he had passed the night at the Hydesville 
house and had been murdered for his money ($500) 
and his body buried in the cellar. This statement was 
confirmed by the discovery of human bones, six feet 
below the surface of the cellar, also by the signed state- 
ments of twenty-one people, chiefly neighbors, among 
whom were Lucretia Pulver, who had been employed 
by the family occupying the house at that time, Mr. 
and Mrs. Weekman, who had occupied the house later 
and who had been frequently startled by raps and other 
spirit phenomena, and ^Irs. Jane Lape, who had lived 
with the Weekman family and had on one occasion seen 
the apparition of a man in the bed room. After the 
peddler's statement had been verified by the discovery 
of the bones and the above mentioned statements, and 
a number of prominent people were attracted to inves- 
tigate this important occurrence, the following mes- 
sage was given out by the "Spirit Band :" "Dear 
Friends: You must proclaim these truths to the 
world. This is the dawn of a new era, and you must 
not try to conceal it any longer. When you do your 
duty, God will protect you, and the good spirits will 
watch over you." 

The first Spiritualist meeting was held at Corin- 
thian Hall, Rochester, N. Y., November 14th, 1848. 
Mr. E. W. Capron delivered the lecture, Margaret and 
Ann Leah being the mediums. An attempt was made 

24 



by a certain religious class to mob the sisters at this 
meeting, but the attempt was frustrated by the spirit 
band, who wairned Isaac Post (a believer), who in turn 
informed the Chief of Police, who attended with a 
body of police in citizens' garb and quelled the rioters. 

Result. — Similar meetings and phenomena broke out 
all over the United States aifd Europe, societies were 
formed and a general awakening to the truth of spirit 
communion began. 

The First National Convention of Spiritualists was 
held at Chicago, 111., in September, 1893. 

The National Spiritualist Association was incorpo- 
rated at Washington, D. C, November 1st, 1893. 

First National Executive Board. — Harrison D. Barr 
rett, president; Cora L. V. Richmond, vice-president; 
Robert A. Dimmick, secretary; Theodore J. Mayer, 
treasurer. Trustees, Milan C. Edson, James B. Town- 
send, Marion H. Skidmore, Elizabeth Sloper, George 
Colby. 

Present National Bxectitwe Board, 1908. — Dr. 
George B. Wame, president ; Hon. Charles R. Schirm, 
vice-president; George W. Kates, secretary; C. L. 
Stevens, treasurer. Trustees, I. C. I. Evans, J. S. 
Maxwell, Mrs. M. T. Longley, Elizabeth Harlow, A. 
W. Belden. 

National Headquarters, 600 Pennsylvania Ave., S. 
E., Washington, D. C. 

The Progressive Spiritualist Association of Mis- 
souri was incorporated at Springfield, Mo., February 
16th, 1891. 

25 



First Missouri Executive Board. — E. Hovey, presi- 
dent; W. J. Black, first vice-president; J. T. Shank, 
second vice-president; E. M. Hendrick, recording sec- 
retary; J. W. Koehler, financial secretary; F. Fisher, 
treasurer. Trustees, F. J. Underwood, L. M. Wil- 
liams, J. D. Echelberry, E. Kincaid, D. C. Allen. 

Present Executive Board, 1908. Paul McArthur, 
president; Mrs. E. B. Price, vice-president; J. M. 
Pierce, treasurer ; Dr. Otto Vierling, secretary. Trus- 
tees, Mrs. G. C. Stephens, Mrs. Mary North, Mrs. L. 
Gallo, J .B. Bates, J. E. Shackleford. 

Missouri headquarters, 4555 Adkins Ave., St. Louis, 
Missouri. 



20 



PART TWO 



Ritualistic 



MARRIAGE SERVICE. 

(Direction: The Groom shall stand on the right, the 
Bride on the left side facing the minister.) 

Dearly beloved, we are assembled here, in the pres- 
ence of these witnesses, visible and invisible, to join 
together by outward forms and legal ties, this man 
and this woman. If any man can show just cause, why 
they may not lawfully be joined together, let him 
speak now or else hereafter hold his peace. 

We as Spiritualists believe that these outward cere- 
monies do but typify that inward union, without 
which outward forms and legal ties are but hollow 
mockery. Those whom God hath joined together 
through this inward union, man cannot put asunder. 

Therefore it is but meet on this occasion, that this 
dear brother and sister do publicly affirm their inward 
union and pledge each to the other their troth. 

Wilt thou have this woman 

to be thy wedded wife? W^ilt thou love, cherish and 
protect her in sickness and in health and forsaking all 
others, keep thee only unto her as long as ye both 
shall live? 

Answer. I will. 

Wilt thou have this man 

to be thy wedded husband? Wilt thou love, honor 

28 



and keep him in sickness and in health and forsaking 
all others keep thee only unto him as long as ye both 
shall live? 

Answer. I will. 



Note. — The part enclosed may be used or omitted as 
occasion requires. 

Who giveth this woman to be married to this man ? 

(Explanatory. The minister shall then receive from 
the father or friend the right hand of the Bride and shall 
place it within the right hand of the Groom, who shall 
repeat after the minister as follows:) 

I take thee 

to be my wedded wife, to have and to hold from 
this day forward, for better for worse, for richer for 
poorer, in sickness and in health, to love and to cherish, 
as long as life endureth, I plight thee my troth. 

(Explanatory. They shall then loose their hands; and 
the Bride shall with her right hand take the Groom by the 
right hand and repeat after the minister as follows:) 

I take thee 

to be my wedded husband, to have and to hold from 
this day forward, for better for Vv^orse, for' richer for 
poorer, in sickness and in health, to love and to cherish, 
as long as life endureth, I plight thee my troth. 

(Explanatory. They shall again loose their hands; the 
Groom shall take a ring, place it on the fourth finger of 
the Bride's left hand and repeat as follows:) 

29 



With this ring I thee wed, and with all my worldly 
goods I thee endow : In the presence of God, the An- 
gel world and this company. 

Forasmuch as and 

have affirmed their marriage vows and have wit- 
nessed the same before God, the Angel world and this 
company, I now pronounce them legally man and wife. 
Those whom true love hath joined together, let not 
man put asunder. 

Invocation. 



SERVICE FOR CONSECRATION OF CHIL- 
DREN. 

Song. 

R:eADING 01^ SELECTION. 

(The following is inserted as a sample:) 

The Laughter of Childhood. 

The laugh of a child will make the holiest day more 
sacred still. Strike with hand of fire, O weird musician, 
thy harp strung with Apollo's golden hair, fill the vast 
cathedral aisles with symphonies sweet and dim, deft 
toucher of the organ keys; blow, bugler, blow, until thy 
silver notes do touch and kiss the moonlit waves, and 
charm the lovers wandering 'mid vine-clad hills. But 
know your sweetest strains are discords all, compared 
with childhood's happy laugh — the laugh that fills the 
eyes with light and every heart with joy. 

O rippling river of laughter! thou art the blessed boun- 
dary line between the beasts and men, and every wayward 
wave of thine doth drown some fretful fiend of care. 

O Laughter, rose-lipped daughter of Joy! there are 
dimples enough in thy checks to catch and hold and glorify 
all the tears of grief. —Robert G. Ingersoll. 



Dearly beloved, in all ages it has been the custom to 
dedicate or consecrate persons and things to some spe- 
cific cause or purpose. The beauty of this custom in 
a large degree was marred after its adoption by the 
early Church because of the idea grafted thereon that 
when used as a creedal ceremony it brought about in 
some miraculous manner a change of heart or regen- 
eration. Stript of this superstitious feature, the cus- 
tom is a beautiful one and merits the approbation of all. 

In conformity with this ancient rite, we are assem- 
bled here for the purpose of dedicating this little blos- 
som of earth to Good or God. This white rose w^ 
place within his (or her) tiny hand is symbolical of 
purity and spiritual unfoldment. 

(Repeat the name) as the 

rose opens and e'^pands under the genial rays of the 
sun, so mayest thou under the benign influence of Uni- 
versal Love, expand and develop mentally, physically 
and spiritually. In the name of God and the Angel 
World I consecrate thee to a life of purity and Love. 

Invocation. ^ 



BURIAL SERVICE. 
Order of Service at Church or Home. 

L Song. 

2. Invocation. 

3. Re:ading — Poem or prose selection. 

(The beautiful poem on next page is inserted as a 
sample.) 

4. Addre^ss. 

5. SO'NG. 

6. Benediction. 



THERE IS NO DEATH 



BY LORD LYTTON 



There is no death! The stars go 
down 
To rise upon some other shore, 
And bright in heaven's jeweled 
crown 
They shine forevermore. 

There is no death! The forest 
leaves 

Convert to life the viewless air; 
The rocks disorganize to' fe'ed 

The hungry moss they bear. 

There is no death! The dust we 
tread 
Shall change, beneath the sum- 
mer showers, 
To golden grain, or mellow fruit, 
Or rainbow-tinted flowers. 

There is no death! The leaves 
may fall. 
The flowers may fade and pass 
away — 
They only wait, through wintry 
hours. 
The warm, sweet breath of May. 

There is no' death! The choicest 
gifts 
That heaven hath kindly lent to 
to earth 
A're ever first to seek again 
The country of their birth. 

And all things that for growth or 
joy 

Are worthy of our love or care, 
■Whose loss has left us desolate, 

Are safely garnered there. 

Though life become a dreary 
waste. 
We know its fairest, sweetest 
flowers. 
Transported Into paradise. 
Adorn immortal bowers. 

There is no death! Although we 
grieve 
When beautiful, familiar forms 



That we have learned to love are 
torn 
From our embracing arms. 

Although with bowed and break- 
ing heart. 
With sable garb and silent tread. 
We bear their senseless dust id 
rest, 
And say that they are "dead." 

They are not dead! They have 
but passed 
Beyond the mists that blind us 
here 
Into the new and larger life 
Of that serener sphere. 

They have but dropped their robe 

of clay 

To put their shining raiment on; 

They have not wandered far 

away — ■ 

They are not "lost" or "gone." 

Though disenthralled and glorified. 
They still are here and love us 
yet; 
The dear ones they have left be- 
hind 
They never can forget. 

And sometimes, when our hearts 
grow faint, 
Amid temptations fierce and 
deep, 
Or when the wildly raving waves 
Of grief or passion sweep. 

We feel upon our fevered brow 
Their gentle touch, their breath 
of balm; 
Their arms enfold us and our 
hearts 
Grow comforted and calm. 

And ever near us, though unseen. 
The dear. Immortal spirits tread; 

For all the boundless universe 
Is life — "there are no dead." 



32 



SERVICE AT THE GRAVE. 

1. Song. 

To the maternal bosom of mother earth, we tender- 
ly commit this empty tenement of clay, once inhabited 
by our loved one. These blossoms we lay upon the 
casket as symbols of our undying affection. 

Within this casket, passionless and pale, 
There is no movement of the silent form. 
This mortal body answers not our hail, 
'Tis deaf to love notes, mute to raging storm. 

Rest! pallid form, once our dear friend's abode, 
Rest, on the bosom of your mother earth. 
Your guest now traverses the heavenly road, 
Welcome to all mankind of mundane birth. 

He has passed onward through the portal broad, 
To beauteous spheres, to other loving friends, 
Not to the palace of a monarch God, 
But to a home where love with justice blends. 

Friends, lay aside your garb of sable hue. 
And wipe the tear-drops from your weeping eyes, 
Your absent friend shall aid to build for you, 
A regal mansion in the placid skies. 

Rejoice, that in great nature's plan. 
The transit death to us is kindly given. 
For when on earth there dies a worthy man, 
A happy soul is born in yonder heaven. 

Kind earth, to thy unveiled maternal breast. 
This borrowed form we tenderly restore. 
In tranquil silence, guarded and caressed, 
Be it thy sacred treasure evermore."- 

Invocation. 



"From Life Triumphant, by J. Clement Smith, of Topt- 
ka, Kas. 

33 



Oh, spirit ! freed from the bondage of sickness, pain 
and earthly limitations, console by thy presence and 
love these sorrowing hearts. Help them to realize 
that thou art not dead, art not removed to some far 
distant clime, but so near that at times only the thin 
veil of physical sight hides thy loved presence from 
them. 

BENEDICTION. 

And now may a benediction of love from the Angel 
world, rest and abide with you all. Amen. 



34 



PART THREE 



Valuable Data for Public Workers 



JOHN WESLEY THE FOUNDER OF METH- 
ODISM AND SPIRIT PHENOMENA/' 

John Wesley, the founder of Methodism, was a firm 
believer in spirit phenomena. Prof. A. B. Hyde, D. D., 
of the Denver University, says in his work on Metho- 
dism: ''During these years strange noises were heard 
at the Epworth parsonage. Latches were politely 
lifted before the family touched the door. There was 
a sound of doors slamming, of curtains drawing, of 
shoes dancing without a wearer. A trencher on the 
table danced to unheard music. While at prayers the 
goblin gave thundering knocks and when Mr. Wesley 
prayed for the king, the disloyal being pushed him 
violently in anger. The noises were first heard in 
December, 1715, by Mrs. Susanna Wesley, John Wes- 
ley's mother. 

Robert Southey in his life of Wesley, when speaking 
of these spirit manifestations, states that they con- 
tinued in the Wesley family for some thirty years, 
commencing in 1716. 

Dr. Priestly, the discoverer of oxygen, speaks of 
the Wesleyan phenomena as among the most remark- 
able in history. There is also a record of them in the 
Bibliotheca Topographica Britannica by Samuel Bab- 
cock." 

In the Armenian Magazine in 1784, John Wesley 
says in part: ''What pretence have I to deny well at- 



"What Is Spiritualism? By Dr. J. M. Peebles. 

36 



tested facts, because I cannot comprehend them ? It is 
true that mosf men of learning in Europe have given 
up all accounts of apparitions as mere old wives' fa- 
bles. I am sorry for it and I willingly take this op- 
portunity of entering my solemn protest against this 
violent compliment which so many that believe the Bi- 
ble pay to those who do not. I owe them no such ser- 
vice. They well know that the giving up of these ap- 
paritions, is in effect, giving up the Bible ; and they 
well know on the other hand, that if one account of 
the intercourse of men with spirits is admitted, their 
whole castle in the air (deism, atheism and material- 
ism) falls to the ground, with my i.ast bre^ath 
will I bear testimony against giving up to infidels one 
of the greatest proofs of the invisible world. I mean 
that of apparitions confirmed by the testimony of aU 
ages." 

Late biographers of John Wesley omit with scrup- 
ulous care all reference to these historical facts. 
WHY? 



THE GREAT METHODIST COMMENTATOR 
ADAM CLARK ON SPIRIT PHENOMENA. 

Adam Clark, the distinguished Methodist Commen- 
tator, says, in commenting on Saul and Samuel, Vol. 
2, page 299: 

"I believe that Samuel did actually appear to Saul 
and that he was sent to warn this infatuated king of 
his approaching death, that he might have an oppor- 
tunity to make his peace with God. I also believe that 

37 



there is a supernatural or spiritual world, in which 
human spirits both good and bad live in a state of 
consciousness. I believe that any of these spirits may, 
according to the order of God in the laws of their 
place of residence, have intercourse with this world 
and become visible to mortals." 



ABRAHAM LINCOLN AND SPIRITUALSIM". 

"Abraham Lincoln frequently attended seances at 
the residence of the Lauries in Washington, D. C. The 
daughter was a medium. It was in this same family 
that Miss Nettie Coburn was entranced by spirits pur- 
porting to be Jefferson and the fathers of our country, 
who plead with President Lincoln to free the four mil- 
lion slaves held in bondage. (See Mrs. Nettie Coburn 
Maynard's book entitled "Abraham Lincoln a Spirit- 
ualist.") Lincoln's emancipation proclamation was the 
result." 



LUTHER, A MEDIUM. 

Luther, the founder of the Lutherian church, "saw 
things," and imagined that the apparition that appeared 
so many times to him was the devil. An inksplash is 
shown at the present time, caused by Luther's hurling 
an inkstand at this supposed Lucifer. 



SWEDENBORG A CLAIRVOYANT. 

Swedenborg, founder of the Swedenborgian church, 
was also a medium. His mediumship is too well au- 



"Dr. J. M. Peebles. 

38 



thenticated to require substantiation in this work. 
Those interested may obtain his writings on the sub- 
ject at almost any pubHc Hbrary. 

MEDIUMS IN THE EARLY CHURCH. 

Almost all the early Christian fathers were mediums, 
prophecied, had clairvoyant visions, healed the sick 
and expelled demons. A few among the many thus 
gifted were Polycarp, Ignatius, ApoUinaris, Montanus, 
Cyprian, Origen, Gregory, Augustine and others. 
TertuUian (160 A. D.) noted both for his eloquence 
and knowledge, said: '*If a man calls himself a chris- 
tian and cannot expel a demon, let him be put to 
death on the spot. ''How many christians to-day are 
willing to undergo the same test? Cyprian, a bishop 
of Carthage, was a noted advocate of spiritualistic 
phenomena and relates a wonderful vision he exper- 
ienced wherein he was shown by an apparition of his 
coming martyrdom. Ambrose, living in the fourth cen- 
tury, was entranced on the altar and when he recov- 
ered, declared that he had attended the funeral of 
St. Martin. It was ascertained that St. Martin ex- 
pired at that very time. The first five or six centuries 
of Christianity were filled with accounts of miracles, 
angelic visions, and spirit phenomena of all kinds and 
it was largely through the mediumship of the saintly 
teachers or ministers of the gospel that this wonderful 
phenomena was obtained. Later through pride, op- 
pression, and a prostitution of the things spiritual, they 
succeded in driving the spirit influences away; added 
to this they were constantly rebuked by the sight of 
laymen performing those apostolic works, which the 

39 



Scriptures, TertuUian and others had declared were 
a proof of their Christianity. At last any indication 
on the part of the laity that they possessed mediumis- 
tic qualities was branded as evidence that they had sold 
their souls to the devil and from that time (sixth cen- 
tury) on up to the eighteenth, hundreds of thou- 
sands were burned, crushed, broke at the wheel and put 
to death in the most horrible manner that the ingenuity 
of priestcraft could conceive of, and in the name of 
the gentle Nazarine. In the name of all that is good 
and loving, which seems most like the work of a 
devil." 



VALUABLE DATA ON RELIGION AND 
CRIME. 

"It is impossible to obtain accurate statistics as to the 
religious belief of convicts in the various State peni- 
tentiaries. Few of the prison records contain them, the 
excuse being that the criminals are so untruthful that 
such a report would be valueless. In comparing the 
reports where such data is given, a better reason is 
gained for the omission. The showing is overwhelming 
against the religious side. At least nine-tenths claim 
to have been reared under religious instruction and to 
have been members of some religious secf I" In the St. 
Louis Republic of March 29th, 1908, the following was 



^'Thc author wishes to acknowledge his indebtedness for 
the above information to '"Seers of the Ages," by Dr. J. M. 
Peebles. 

"Hudson Tuttle. 

40 



published as being taken from the biennial report of 
the Warden of the State Peneteniary at Jefferson 
City, Mo., for the year 1905-06 : 

Baptists 447 

Methodists 37S 

Catholics 321 

Non-believers 310 

Quaker 1 

Christian Science 1 

NO SPIRITUAUST. 

In England a complete record is kept, as the follow- 
ing table taken from the record of the Home Office for 
the year 1905-06 will show. The figures are startling: 

The Home Office last year reported that the number 
of prisoners in his majesty's prisons in England and 
Wales numbered 21,580. Of these 16,089 were Church of 
England, 4.397 Roman Catholics, 257 Jews, 352 Wesleyans, 
8 New Methodists, 65 primitive Methodists, 5 Bible Chris- 
tians, 8 United Methodists, 2 Methodist Free Church , 29 
Calvinistic Methodists, 53 Congregationalists, 79 Presby- 
terians, 132 Baptists, 11 of the Salvation Army, 13 Unita- 
rians, 1 Quaker, 1 Plymouth Brethren, 1 Christian Breth- 
ren, 4 Greek Church, 19 Lutherans, 1 Waldensian, 3 Mo- 
hammedan and Buddhist, 22 Atheists, 26 with no religion, 
1 not ascertained, and 1 SPIRITUALIST! 

In Scotland by the same day's report, there were in 
prisons and police cells 1,724 Presbyterians, 918 Roman 
Catholics, 146 Episcopalians, 1 Lutheran, 5 Jews, 2,857 in 
all and not one Spiritualist! 

"These statistics appear to have been gathered with 
great care, and are remorseless in the evidence they fur- 
nish. It would be well for Spiritualists to preserve these 
figures, and hold them up when the opposition charges 
their Cause with being demonic and leading to imbecility 



and crime. 



>516 



^''Hudson Tuttle. 

41 



RELIGION AND INSANITY. 

The State Board of Control of Charitable Institu- 
tions of Kansas has issued an official report, in which 
the close connection between religion and insanity is 
very conclusively shown. There have been a long se- 
ries of revivals in the State during the past year 
(1906) and a wave of insanity has followed the reli- 
gious excitement. Mr. H. C. Bowman, a member, 
says : ''Insanity seems to have followed the religious 
revivals like an epidemic. Reno County, where there 
was a protracted revival early last year, sent thirty- 
two insane people to the State asylum at Topeka in 
twelve months. I find this epidemic of insanity has 
followed the revivals which were held in Topeka, 
Arkansas City, Winfield, Wichita and other places." 
The assertion has so often been made that Spiritual- 
ism, its study and investigation leads to insanity, that 
the above data is given as showing the narrowness of 
the position taken by so many of the orthodox minis- 
ters. The instances of religious fanatics who have 
killed and committed all manner of revolting crimes are 
innumerable. It were, however, as unjust to blame 
religion per se for these deplorable occurences as it 
is to blame Spiritualism per se for the individual crimes 
and abuses committed by some claiming to be spiritual- 
ists. As a matter of fact, most of this class are too 
ignorant and superstitious to realize that Spiritualism 
or any other true religion teaching spiritual unfold- 
ment are unalterably opposed to crime, ignorance 
and superstition. With the true Spiritualist all is 
natural, there can be nothing supernatural. Miracles, 

42 



etc., are relegated to the ignorant, superstitious past. 
A true Spiritualist is the last person on earth to be- 
come insane through emotion, being one who delights 
in the study and investigation of Nature and her laws, 
which invariably lead to self regulation, based on 
reason. 



BIBLICAL QUOTATIONS YOU MAY NEED IN YOUR 
TEACHING OF SPIRITUALISM 



Materialization, 

Genesis iii:8. 

Genesis xviii:l; xxxii:24. 

Exodus xxiv:10, 11. 

Ezekiel xi:9. 

Daniel v:5. 

Luke xxiv:15, 16, 29, 30, 31. 

John xx:19, 30. 

Luke xx:30, 31. 

Spirit Writing. 
IL Chronicles xxi:12. 
Daniel v:5. 



Testament. 



Daniel x:9. 
Acts ix:3, 9. 
Acts xxii:17. 
II. Cor. xii:2. 
Healing— Old 
Numbers xxi:8, 9. 
II. Kings v:l, 14. 

I. Kings xvii:17, 24, 

II. Kings iv:18, 37. 
Disciples Charged to 

the Sick. 
Matt. x:8. 
Luke ix:2. 



Heal 



Independent Spirit Writing. Luke x:9. 



Exodus xxiv:12. 
Exodus xxxi:18. 
Exodus xxxii:16. 
Exodus xxxiv:l. 
Deut. v:22. 
Deut. ix:10. 

Trumpet Speaking. 
Exodus xix:13, 16, 19. 
Exodus xx:18. 
Revelations i:10. 
Trance. 
Genesis xv:12, 17. 
Daniel viii:18. 



Disciples Heal the Sick. 

Acts xiv:8, 10. 
Acts iii:l, 8. 
Healing: New Testament- 
Jesus the Healer. 

Matt, viii: 5, 13. 
Matt. xii:10, 13. 
Luke xiv:2, 4. 
Mark iii:2, 5. 
Luke v:17, 25. 
John iv:47, 54. 
Luke ix:ll. 

Gifts of Healing. 
I. Cor. xii:9, 28. 



43 



Healing by Magnetized Ar- 
ticles. 

II. Kings iv:29. 
Acts xix:ll, 12. 
Independent Spirit Voices. 

Deut. ix:12, 13. 
I. Samuel iii:3, 9. 
Ezekiel 1:28. 
Matt. xvii:5. 
John xii:28, 29, 30. 
Acts 7:30, 31. 
Acts 9:4, 7. 
Acts 11:7, 8, 9. 

Spirit Levitation. 
I. Kings 18:12. 
Ezekiel 3:12, 13, 14. 
Ezekiel 8:3. 
Acts 8:39. 
Possibly also Matt. 4:1. 



Spirit Tests. 

Genesis 24:14, 19. 
Exodus 4:14, 31. 
Judges 6:36, 40. 
I. Sam'l 1:10, 11, 17, 26, 27. 
I. Sam'l 10:2, 6, 9, 10. 

Spirit Communications in 

Dreams. 
Job 33:15. 
Joel 2:28. 
Genesis 28:12. 
Genesis 31:24. 
Genesis 37:5. 
Genesis 41. 
-From Progressive Thinker. 



TRUE HISTORICAL FACTS CONCERNING 
THOMAS PAINE^^ 

For Use in Paine Memorial Service. 



The author feels that no apolog-y will be necessary 
for the introduction in this work of the real facts 
concerning the life and death of that "Author-Hero" 
of the Revolution, Thomas 'Paine. ''The educated 
ignorance in this country concerning Paine is aston- 



^^Compiled from "Life of Thos. Paine," by Moncure 
D.'inicl Conway; from articles by Geo. T. Bruce, Hudson 
Tuttle; also from article published in New York Morning 
Telegraph, July 22, 1906. 

44 



ishing. The deliberate efforts to suppress or pass over 
with meagre perfunctory notice the true facts concern- 
ing this patriot, is a sad commentary on the justice and 
gratitude of a Nation toward one to whom it is in- 
debted as much as any other one individual for its 
freedom. Especially is this the case with religious 
writers, who with narrow, fanatical bigotry, willfully 
distort and misrepresent his character, teachings and 
death, pursuing him with their hate and venom even 
beyond the grave." 

Thomas Paine was not an atheist. On the first 
page of his *'Age of Reason," he wrote : "I believe in 
one God and no more." His will closes with the words : 
"I die in perfect composure and resignation to the will 
of my creator — God." 

Tracts of all kinds have been written and published 
without the truth or falsity of the statements contained 
therein being sifted as one would naturally expect 
from those engaged in the work of uplifting humanity 
in the name of the Nazarine. One published by the 
American Tract Co., entitled: "Don't Unchain the 
Tiger," states that the "Age of Reason" manuscript 
was submitted by Paine to Benjamin Franklin, who 
returned it with a letter, from which the following is 
quoted: "I would advise you not to attempt unchain- 
ing the tiger, but to burn this piece before it is seen 
by any other person. If men are so wicked with reli- 
gion, what will they be without it ?" As Franklin died 
in 1790 and the first part of the "Age of Reason" was 
written in 1793 further comments are unnecessary. 

45 



"From another tract entitled, ''Will the old book (the 
Bible) stand?" by Mrs. Mary Benjamin, we quote the 
following: "I was invited by a distant connection 
* * * to go and see Thomas Paine on his death 
bed. The scene was to me appalling, and I wished to 
leave at once. I remember him as he lay, his head 
near the door we entered, his glaring eyes, uttering 
imprecations apparently in agony of body and mind, his 
screams could be heard at a great distance. As I 
shrank back they said (there were many there) he 
called on Jesus Christ for mercy and next blasphemed." 

Almost the same statement was made recently by 
a Rev. Dr. Richard Orme Flinn, pastor of a Presby- 
terian Church at Atlanta, Ga. ''This death scene has 
been repeated so many times by the orthodox, they 
probably begin to believe it true and place confidence 
in the statement of this unknown Mary who was so 
opportunely present, where no one was allowed to 
come." 

From the "Life of Thomas Paine," by Moncure Dan- 
iel Conway, we quote, in part: "Paine's mind was 
active up to the last. Shortly before death he made a 
humorous remark to Dr. Romaine and passed out 
tranquil. When he knew his illness was mortal, he 
solemnly re-affirmed his opinions as written in the 
"Age of Reason" in the presence of Madam Bonne- 
ville, Dr. Romaine, Mr. Haskin, Captain Pelton and 
Thomas Nixon. (See certificate of Nixon and Pelton 
to Cobbctt. Vale, page 177.) On the 8th day of June, 
1809, about nine o'clock in the forenoon, he expired, 
almost without a struggle." 

46 



THOMAS PAINE. 

"Most hostile accounts are mere repetitions of those 
written by George Chalmers and James Cheetham. 
The first was published in 1791 under the title : "The 
life of Thomas 'Paine/' by Francis Oldys, A. M., of 
the University of Pennsylvania, an imposing pseudo- 
nym, as Chalmers had no connection with the Univer- 
sity or any such degree. Sherwin (1812) states that 
he admitted having received £500 from Lord 
Hawkbury, in whose bureau he was clerk, for writing 
the book. Cobbett's biographer, Edward Smith, de- 
scribes the book as "one of the most horrible collec- 
tions of abuse which even that venal day produced," 
Chalmers tracked ^Paine in England with enterprise, 
but there were few facts that he did not manage to 
twist and distort into his strand of slander." 

"James Cheetham's "Life of Thomas Paine" ap- 
peared in 1809, not long after Paine's death. The 
cause of Cheetham's enmity was the discovery by 
Paine that he was betraying the Jeffersonian party 
while his paper (the American Citizen) was enjoying 
its official patronage. His exposure of the editor was 
remorseless; the editor replied with personal vitup- 
eration and Paine was about to institute a suit for libel 
v/hen he died. Cheetham's book is one of the most 
malicious ever written and nothing in it can be 
trusted." 

Thomas Paine was born in Thedford, England, 
January 29, 1737. At the age of Z7 he journeyed to 

47 



London to advance his then not flourishing prospects. 
While there he met Dr. .Benjamin FrankUn, who ad- 
vised him to locate in America because of the greater 
opportunities afforded a man of his mental attain- 
ments. Franklin offered him letters of introduction 
to people of prominence in the colonies, which Paine 
accepted with gratitude and sailed for America in 
the latter part of the year 1774. 

Soon after his arrival he was offered and accepted 
the position of assistant editor of the Pennsylvania 
]\Iagazine, in which position he proved himself to be 
one of the greatest writers and thinkers of the day. 
His first article was an attack on the institution of 
human slavery, which created a great sensation. At 
that time both press and clergy taught that slavery was 
a divine institution, countenanced of God. In less than 
a week the first anti-slavery society of America was 
formed in Philadelphia. The next article was on the 
barbarousness and uselessness of dueling. His third 
was an eloquent protest against cruelty to animals. 
His fourth, the first plea for the rights of women 
ever printed in America. The Christian churches of 
to-day agree with the man who was in advance in 
humanitarianism of the Christian Church of that 
period and whom she yet refers sneeringly to as 
'Tom Paine the Atheist." 

Paine was said to have been the real author of the 
"Declaration of Independence," and many books have 
been written to prove his authorship ; the most notable 
being the two written by Van Buren Denslow and Wil- 

48 



Ham Henry Burr. Whether or not this claim is authen- 
ticated, this much is certain, that when such men as 
Washington, Jefferson, Franklin and others were un- 
certain as to how to proceed in order that the rights 
of the colonists might be preserved and were still 
urging patience and peace, Paine startled the world 
with his pamphlet "Common Sense," in which he 
boldly declared himself to be for Independence, using 
for the first time the term now so common — th^ :^re:e: 
AND indepe:ndent States oe America. 

The copyright of this pamphlet, which would have 
made him independently rich, as it had an unprece- 
dented sale, was turned over to the colonies. Paine 
not only received no money from the sale, but there 
is a bill in existence showing that he bore part the ex- 
pense of printing same. He always said that he had no 
desire to make money out of his politics and religion. 
The effect of "Common Sense" on the colonists may 
be judged by the following: 

"Have you seen the pamphlet, 'Common Sense?' 
asked Major General Lee in a letter to Washington; 
I never saw such a masterly irresistible performance. 
It will, if I mistake not, in concurrence with the trans- 
cendent folly and wickedness of the ministry, give the 
coup de grace to Great Britain. In short I own myself 
convinced by the arguments of the necessity of separa- 
tion." 

General Washington, in a letter to Joseph Reed, 
January 31, 1776, says: "A few more such flaming 
arguments as were exhibited at Falmouth and Norfolk 

49 



added to the sound and unanswerable reasoning con- 
tained in the pamphlet 'Common Sense,' will not leave 
numbers at a loss to decide on the propriety of a 
separation." 

"That book ('Common Sense')," says Dr. Rush, 
''burst forth from the press with an effect that has 
rarely been produced by types and paper, in any age or 
country." 

When the war broke out Paine shouldered a gun 
and went to the front as a common soldier. During 
this period, he rendered valuable aid, at one time go- 
ing down the river in an open boat past the enemy's 
works on a mission for the army. When the fate of 
the colonists hung in the balance and general reverses, 
privations and suffering tended to make all pessimistic 
as to the outcome, Paine revived the drooping spirits 
of the patriots by "The Crisis," a succession of pam- 
phlets, written on the drum head at night by the light 
of a camp fire and printed on brown paper when no 
other could be secured. "These w^ere read at the head 
of regiments and aroused the despairing patriots like 
the peal of a trumpet. The first one began with the 
memorable words, 'These are the times that try men's 
souls.' Never in the world's history were more stir- 
ring calls ever made. They were veritable battle cries 
of freedom." 

'"Paine also served for a time as aide to General 
Green. He was then appointed secretary of Foreign 
Affairs Committee of Congress, a position similar to 
that of Secretary of State at the present time. "The 
discovery of what he considered perfidy on the part 

50 



of Silas Deane caused Paine to expose that gentleman, 
and, unfortunately, he was considered to have divulged 
a committee secret. The outcry against Deane was 
caused by the fact that Paine thought he was betray- 
ing his country's interests, which idea was borne out 
by later developments, but Deane's friends raised such 
a disturbance that Paine resigned. He was next made 
clerk of the Pennsylvania Assembly. He helped write 
the constitution of that State, which became a model 
for others. When the colonies were practically bank- 
rupt and Washington was calling for money, Paine 
wrote a fiery article proposing a popular subscription 
which he headed with his whole year's salary. As a 
result, an immense sum for that day was raised and 
the crisis was averted.'* 

"At a later date, when financial stringency again 
came, he proposed seeking a loan from France. His 
plan was approved, and Colonel Laurens was sent to 
look after the matter, Paine accompanying him as pri- 
vate secretary." 

"At the close of the Revolution Paine was presented 
with a farm at Bordentown, N. J., and another at New 
Rochelle, N. Y. The cottage on the New Rochelle 
place still stands, but the farm has been sold and 
divided up into city lots." 

"At one time the Legislature of Virginia proposed 
to vote Paine a sum of money for his services, but not- 
withstanding this promise he published a pamphlet 
called "Public Good," for the reason that he believed 
that Virginia was not treating properly the western 

51 



territory that belonged to her, and as a result the gift 
was not voted. There are few greater examples of 
unselfish devotion to duty than this." 

'^'Paine might have settled down and enjoyed the 
honor and gratitude of America, but the French Revo- 
lution was coming on. and he hurried to Europe. 
Franklin once said, ''Where Liberty is, there is my 
country." Paine quickly responded, ''Where Liberty 
is not, there is mine." France needed him, and he 
heard the call. In the meantime he had been working 
hard on the invention of a suspension bridge, the prin- 
ciple of which was utilized later." 

"Hurrying to France, he participated in the first 
moves of the Revolution. At one time he with others 
issued an address and placarded Paris and that Capi- 
tal was stirred as America had been previous. He 
also had a part in the preparing of "The Declaration of 
Rights" and other documents." 

"Going to England in connection with his bridge, he 
was incensed by Burke's attack on the French Revo- 
lution and wrote a reply, the famous "Rights of Man." 
This book had the same unprecedented sale in England 
that "Common Sense" had had in America. The 
younger Pitt, then at the head of the government, said 
that if combatted it would have caused a revolution in 
in Great Britain. The sale of the book was prohib- 
ited, and a warrant issued for the author's arrest. 
Paine, however, escaped to France, where he was re- 
ceived with a frenzy of enthusiasm, being elected to 
the national convention from four different districts. 
There he served with distinction, allying himself with 

52 



the conservative element, termed Girondists. His 
opposition in the face of almost certain death to the 
execution of the king is one of the grandest instances 
of devotion to principle in the history of man. "Kill 
the monarchy but spare the man" was his plea before 
the convention. For this he was imprisoned and sen- 
tence to death, escaping only by an accident." 

While in prison awaiting sentence, he began writing 
"The Age of Reason," designed to emancipate the hu- 
man mind from the horrible superstitious concepts of 
religion and Deity then, and to a great extent now, 
taught by the Christian churches. Paine's purpose was 
to teach the masses to study, investigate and Think for 
themselves, knowing that by so doing they would ulti- 
mately work out their own salvation, mentally as well 
as physically. 

"Had this book never been written and its author 
been as 'discreet' in religious matters as were his fel- 
low free thinkers, Washington, Jefferson, Franklin and 
others, Paine would have gone to his grave one of the 
best loved men in the history of the world. The base 
ingratitude heaped upon the memory of Paine by his- 
torians and theologians, for the honest expression of 
his religious opinions, shows how bigotry can love 
falsehood, and with what shameless zeal it can invent 
lies and torture truth, in order to obliterate the gloi^ 
and smirch the character of him who stands in the 
way of its power. No one not a human monster or 
gangrened with bigotry, can read Paine's life story 
without indignation, grief and a knowledge of the 
great debt humanity owes him." 

53 . 



PART FOUR 



Selected Poems 



PAINE'S INTERVIEW WITH ST. PETER. 



By C. Fanny Allyn. 

John Calvin sat in heaven one day quite wearied out with 

song, 
His harp-strings rather frail and worn, he'd played one 

tune so long; 
His crown was slightly tarnished and his robe thin 'round 

the knees. 
He was talking with St. Peter, who was counting up his 

keys. 
For the murder of Servetus, he'd received forgiveness 

grand, 
And now as a musician, he helped the heavenly band. 
Up to the pearly gates there came a man of kindly mien; 
Freedom was in his earnest eyes and countenance serene. 
St. Peter stepped to question him, when Calvin spied the 

man. 
And a flash of pious anger rose and o'er his features ran; 
Don't let him in St. Peter, he whispered quick and low, 
It's that arch heretic, Tom Paine, just send him down 

below. 
And good old Peter whispered back, that's very easy done. 
Then said: O soul, did you believe in God, the Three in 

one? 
Paine answered (smiling as he bowed) that's strange to 

ask of me, 
Sincerely I believed in God — but three times one are. 

three; 
At least that's mathematics as it was taught to me; 
Your Moses, Job and Abraham and Father Jacob old, 
Knew but one God and yet I hear they're gathered in the 

fold. 
Peter looked stern: Did you not drink? Paine laughingly 

said yes. 
But Lot and Noah beat me there, I honestly confess. 

55 - 



Umph, did I hear or did I not, that some thro' you met 
loss? 

Paine said: No, friend, you've mixed me with the thief upon 
the cross. 

Paine was your marriage legalized when on your earthly 
way? 

Ah yes, far more than Adam's was, I'm very glad to say. 

Not being after God's own heart or in King David's clime, 

Both common sense and Nature taught, but one wife at a 
time. 

Indeed, I thought your Solomon was guilty of a crime. 

St. Peter frowned, but asked again: Did you not help by 
pen, 

A war that murdered day by day, a king's most loyal men? 

Yes, Paine replied: but still I thought as Joshua was here, 

Jepthah, Calvin and Constantine, that need not interfere. 

But you rebelled, said Peter; your king you dared deny! 

Paine stood in listening attitude, then seemed to draw a 

sigh- 
Said: Sir I beg your pardon, but just then I seemed to 
hear 

The crowing of a barn-yard fowl, THREE times quite 
loud and clear. 

Here Peter blushed and stammered out: We'll let that mat- 
ter go. 

It's not worth while to talk too much of incidents below. 

Why come you here where holy ones around the throne 
convene, 

The souls who were by faith redeemed like ancient Con- 
stantine? 

Good saint, I strolled this way to find an Ethan Allen 
true, 

Whose "Oracles of Reason" gave the truth to public viewj 

Copernicus, Voltaire and Burns and Galileo grand, 

A Bruno and — Scrvetus, too — I'd like to grasp each hand. 

56 



Here Calvin's crown fell on one side, he sprang so quick to 

go; 
His harp fell down and broke a string and hit St. Peter's 

toe, 
On which the good saint jumped aside and Gabriel flew in 

sight. 
Picked up John Calvin's harp at once and fixed his crown 

on right. 
Vengeance is mine, I will repay, said Calvin, very white. 
When peace was once again restored, then Peter said to 

Paine: — 
These men you mentioned had their doubts, so could not 

here remain. 
Thanks, but before I seek them please let me understand 
What good works saints are doing now, within the heaven- 
ly land? 
Works? There's no works, no night, no sun, 'tis always 

Sabbath day; 
No marriage — for God's servants serve — upon their harps 

they play. 
List, said the saint, and hear then! now, they praise their 

• Lord and King; 
Around the throne of God they bow, and sing and sing 

and sing, 
**When they've been here ten thousand years — bright 

shining as the sun, 
They've no less days to sing God's praise, than when they 

first begun." 
A look of great compassion crept o'er Paine's manly face. 
Excuse me, then, I'll waste no time around this dismal 

place; 
Poor prisoned souls, they MUST be saved, how weary they 

must be. 
Again "The Crisis" shall appear to set the captives free. 
With rapid steps he strode away, the poor astonished 

saint 
Looked after him in dire dismay, and seemed about to 

faint. 

iii ^ ^ :lii * * * 

57 



Years since have passed, but in that time (in confidence, 
I'm told) 

They're running trains from Sheol now to Heaven's streets 
of gold; 

The round trip tickets from above are selling very slow; 

But that's the only kind that sell from station L below; 

For one day when Hypatia spoke, friend Luther ventured 
down, 

He liked so well he took a house, sent back his harp and 
crown, 

Then telegraphed like this: — St. John, come down and see 
us here, 

Bring all your friends and plan to stay — you'll like the at- 
mosphere. 

The brightest women, bravest men were doomed in hell 
to roam. 

And thro' their great humanity, have made this home, 
sweet home. 

Science has studied every law, until each house and street 

Is made divine and beautiful — by Utilizing Heat, 

All that uplifts the mental life is here unfolded free; 

Inventions, industries and arts on every hand you see. 

Till every one lives for their best in mental liberty; 

No creed but Nature's laws are known, one motto's under- 
stood — 

"The whole world is our country, our religion doing good!" 

With this alone as moral guide, in this progressive school, 

You'll see at once we learn to act each day the golden 
rule. 

Bring Matthew, Mark and Luke and James, and all the 
women tell, 

For they'll rejoice. Come soon and meet, Your old friend 
Martin L. 

This is the reason why you find the orthodox of late 
Allow the liberals often now to enter heaven's gate, 
For times are dull and quiet there — the angel choir is thin, 
And "true as Genesis," I'm told by one who entered in, 
There's splendid signs on every hand he honestly affirms. 
That read: — To Let: These mansions fair, on very easy 
terms. 



TIS EASIER TAKING HOLD OF HANDS. 



By Lucy Larcom. 

The little children on the stairway, 
Cased in a slippery glare of sleet, 
By post and railing vainly clamber, 
Slight hold is there for baby feet. 
High in the cold air swings the school bell. 
Come up! Come up! Its clang commands, 
A quick thought flies from lips to fingers, 
'Tis easier taking hold of hands. 

Now laughter lights their rosy faces, 
Stout arms the faltering stragglers lift, 
Now all at last have won the threshold. 
And out of sight within they drift, 
Flinging back bloom upon the snow wreaths, 
The blank white world reflects their smile, 
Their word has cleared for us a pathway, 
Tho' Alps of ice the high road pile. 

We all are children on the stairway. 
Weary of vain attempts to climb. 
Or strong ourselves forgetting others. 
While silvery peals of duty chime. 
High in the echoing heavens above us. 
And welcome we or dread the call. 
Upon the steps we may not linger. 
Ascend we must, slide back or fall. 

Whose is the fault, if this one stumbles? 
If that laments a hopeless bruise. 
Or if another sits despairing? 
Yours, mine, who timely aid refuse. 
Small honor to go up unhindered, 
While a tired brother by us stands, 
The little children, they shall teach us, 
'Tis easier taking hold of hands. 

59 



Still up and down on virtue's ladder, 
Unnumbered beings come and go, 
With faces turned to neither darkness, 
Or sunned with a celestial glow. 
The truants out of duty's heaven, 
The white and dazzling seraph band^ 
Are brethren still and struggling upward, 
'Tis easier taking hold of hands. 



60 



THE TWO CATERPILLARS. 



And the Divine Lesson They Taught. 

Two caterpillars crawling on a leaf 

By some strange accident in contact came; 
Their conversation, passing all belief 

Was the same argument, the very same, 
That has been proed and conned from man to man 

Yea, ever since this wondrous world began. 
The ugly creatures, deaf and dumb and blind, 

Devoid of features that adorn mankind, 
Were vain enough, in dull and wordy strife, 

To speculate upon a future life. 

The first was optimistic, full of hope; 

The second, quite dyspeptic, seemed to mope, 
Said number one: "I'm sure of our salvation." 

Said number two: "I'm sure of our damnation. 
Our ugly forms alone would seal our fates. 

And bar our entrance through the golden gates. 
Suppose that death should take us unawares. 

How would we climb the golden stairs? 
If maidens shun us as they pass us by. 

Would angels bid us welcome in the sky? 
I wonder what great crimes we have committed 

That leaves us so forlorn and so unpitied. 
Perhaps we've been ungrateful, unforgiving. 

'Tis plain to me that life's not worth the living." 
"Come, come, cheer up," the jovial worm replied, 

"Let's take a look upon the other side 
Suppose we cannot fly like moths or millers, 

Are we to blame for being caterpillars? 
Will that same God who doomed us crawl the earth, 

A prey to every bird that's given birth, 

61 



Forgive our captor as he eats and sings 

If we can't skim the air, like owl or bat, — 
A worm will turn, for a' that." 

They argued through the summer; autumn nigh, 
The ugly things composed themselves to die; 

And so, to make their funeral more complete, 
Each wrapped himself in his little winding-sheet. 

The tangled web encompassed them full soon; 
Each for a coffin made him a cocoon. 

All through the winter's chilling blast they lay, 

Dead to the world, aye, dead as human clay. 

Lo, spring comes forth with all her warmth and love! 

She brings sweet justice from the world above. 
She breaks the chrysalis, she resurrects the dead; 

Two butterflies ascend, encircling her fair head. 

And so this emblem shall forever be 

A sign of immortality. 

— Joe Jefferson. 



02 



WHAT FOUR MEN SAID. 



Sam. Walter Foss. 

They sat and they talked where the cross roads meet. 

Four men from the four winds come, 
And they talked of the horse, for they loved the theme, 

And never a man was dumb. 
The man from the North loved the strength of the horse. 

And the man from the East his pace, 
And the man from the South loved the speed of the horse. 

And the man from the West his grace. 

So these four men from the four winds come. 

Each paused awhile in his course 
And smiled in the face of his fellowman 

And lovingly talked of the horse. 
Then these men parted and went their ways. 

As their different courses ran; 
And each man journeyed with peace in his heart. 

And loving his fellowman. 

They met next year where the cross-roads meet 

Four men from the four winds come, 
And it chanced, as they met, that they talked of God, 

And never a man was dumb. 
One imaged God in the shape of a man, 

A spirit, one did insist; 
One said that Nature herself was God, 

One said that He didn't exist. 

But they lashed each other with tongues that stung, 

That smote as with a rod; 
Each glared in the face of his fellowman 

And wrathfully talked of God. 
And then they parted and went their ways, 

As their different courses ran, 
And each man journeyed with war in his heart, 

And hating his fellowman. 

63 



OPPORTUNITY. 



They do me wrong who say I come no more 
When once I knock and fail to find you in; 

For every day I stand outside your door, 
And bid you wake and rise to fight and win. 

Wail not for precious chances passed away, 
Weep not for golden ages on the wane! 

Each night I burn the record of the day; 
At sunrise every soul is born again. 

Laugh like a boy at splendors that have sped, 
To vanished joys be blind and deaf and dumb; 

My judgments seal the dead past with its dead. 
But never bind a moment yet to come. 

Tho deep in mire, wring not your hands and weep; 

I lend my arm to all who say, *'I can!" 
No shamefaced outcast ever sank so deep 
But yet might rise and be again a man! 

Dost thou behold thy lost youth all aghast? 

Dost reel from righteous retribution's blow? 
Then turn from blotted archives of the past 

And find the future's pages white as snow. 

Art thou a mourner? Rouse thee from thy spell! 

Art thou a sinner? Sins may be forgiven; 
Each morning gives thee wings to flee from hell. 

Each night a star to guide thy feet toward heaven. 

— Walter Malone. 



64 



A PRAYER. 

I've labored in Thy vineyard, Thou dost know; 

I've sold ten tickets to the minstrel show; 

I've called on fifteen strangers in our town, 

Their contributions to our church put down; 

I've baked a pot of beans for Wednesday's spree, 

An old time supper it is going to be; 

I've dressed three dolls too, for our annual fair, 

And made a cake which we must raffle there. 

Now, with Thy boundless wisdom so sublime. 

Thou knowest that these duties all take time; 

I have no wish to fight my spirit's foes; 

I have no time to mend my husband's clothes; 

My children roam the streets from morn till night» 

I have no time to teach them to do right. 

But Thou, O Lord, considering all my cares. 

Wilt count them righteous, also heed my prayers. 

Our chicken supper bless and minstrel show. 

And put it in the hearts of all to go. 

Induce the visitors to patronize 

The men who in our program advertise; 

Because I've chased these merchants till they hid 

When e'er they saw me coming, — yes, they did. 

Increase the contributions to our fair, 

And bless the people who assemble there. 

Bless Thou the grab-bag and the gypsy -tent. 

The flower table and the cake that's sent; 

May our whist club be to Thy service blest; 

The dancing party gayer than the rest. 

And when Thou hast bestowed these blessings, then 

We pray that Thou wilt bless our souls — Amen. 

—From "The Philistine. 



or 



A DARK CLOUD AND ITS SILVER LINING. 



By John G. Whittier. 

In the Minister's morning sermon 

He told of the primal fall, 
And how, henceforth, the wrath of God 

Rested on each and all. 

And how, of His will and pleasure, 
All souls, save a chosen few. 

Were doomed to eternal torture. 
And held in the way thereto. 

And after the painful service. 

On that pleasant, bright first day. 

He walked with his little daughter 
Thro' the apple bloom of May. 

Sweet in the fresh green meadow 
Sparrow and blackbird sung; 

Above him its tinted petals 
The blossoming orchard hung. 

Then up spake the little maiden, 
Treading on snow and pink, 

"O father; these pretty blossoms 
Are very wicked I think. 

"Had there been no Garden of Eden, 
There never had been a fall; 

And if never a tree had blossomed 
God would have loved us all." 

"Hush, child!" the Father answered, 

"By His decree men fell; 
His ways are in clouds and darkness, 

But He doeth all things well. 

66 



"And whether by His ordaining 

To us cometh good or ill, 
Joy or pain, or light or shadow, 

We must fear and love Him still," 

"Oh, I fear Him!" said the daughter, 
"And I try to love Him, too; 

But I wish He were kind and gentle — 
Kind and loving as you. 

The minister groaned in spirit. 
As the tremulous lips of pain. 

And wide, wet eyes, uplifted, 
Questioned his own in vain. 

Bowing his head, he pondered 
The words of his little one, 

Had he erred in his life-long teachings 
And wrong to his Master done? 

To what grim and dreadful idol 
Had he lent the holiest name? 

Did his own heart, loving and human, 
The God of his worship shame? 

Thereafter his hearers noted 

In his prayers a tenderer strain. 

And never the message of hatred 
Burned on his lips again. 



67 



LITTLE BREECHES. 

I don't go much on religion, 

I never ain't had no show; 
But I've got a middlin' tight grip, sir, 

On the handful o' things I know. 
I don't pan out on the prophets, 

And free-will and that sort of thing, 
But I believe in God and the angels, 

Ever sence one night last spring. 

I come into town with some turnips, 

And my little Gabe come along — 
No 4-year-old in the country 

Could beat him for pretty and strong, 
Peart and chipper and sassy. 

Always ready to swear and fight — 
And I'd larnt him to chew terbacker. 

Jest to keep his milk teeth white. 

The snow come down like a blanket 

As I passed by Taggart's store; 
J went in for a jug of molasses 

And left the team at the door. 
They scared at something and started— 

I heard one little squall, 
And hell-to-split over the prairie 

Went team, Little Breeches and all. 

Hell-to-split over the prairie! 

I was almost froze with skeer; 
Biit we rousted up some torches. 

And searched for 'em far and near. 
At last we struck bosses and wagon, 

Snowed under a soft white mound, 
Upset, dead beat — but of little Gabe 

No hide nor hair was found. 



68 



And here all hope soured on me, 

Of my fellow-critters' aid — 
I jest flopped down on my marrow bones, 

Crotch deep in the snow, and prayed. 
By this the torches was played out, 

And me and Isrul Parr 
Went off for some wood to a sheepfold 

That he said was somewhar thar. 

We found it at last, and a little shed 

Where they shut up the lambs at night. 
We looked in, and seen them huddled thar, 

So warm and sleepy and white. 
And thar sat Little Breeches and chirped. 

As peart as ever you see, 
"I want a chaw of terbacker. 

And that's what's the matter with me." 

How did he get thar? Angels. 

He could never have walked in that storm, 
They jest scooped down and toted him 

To whar it was safe and warm. 
And I think that saving a little child, 

And bringing him to his own, 
Is a derned sight better business 

Than loafing around the throne. 

— By John Hay. 



69 



STAINS. 

The three ghosts on the lonesome road 

Spake each to one another, 
"Whence came that stain about your mouth 

No lifted hand may cover?" 
"P'rom eating of forbidden fruit, 

Brother, my brother." 

The three ghosts on the sunless road 

Spake each to one another, 
"Whence came that red burn on your foot 

No dust or ash may cover?" 
"I stamped a neighbor's hearth-flame out, 

Brother, my brother." 

The three ghosts on the windless road 

Spake each to one another 
"Whence came that blood upon your hand 

No other hand may cover?" 
"From breaking of a woman's heart, 

Brother, my brother." 

"Yet on the earth clean men we walked. 

Glutton and Thief and Lover; 
White flesh and fair it hid our stains 

That no man might discover." 
"Naked the soul goes up to God, 

Brother, my brother." 

— Theodosia Garrison, in Scribner's Magazine. 



70 



THE SONS OF MARTHA. 



By Rudyard Kipling. 
Copyright, 1907, by Rudyard Kipling. All rights in the 
United Kingdom of Great Britain and Ireland, its 
colonies and dependencies, strictly reserved. 

The Sons of Mary seldom bother, for they have inherited 

that good part. 
But the Sons of Martha favor their mother of the careful 

soul and the troubled heart; 
And because she lost her temper once, and because she 

was rude to the Lord, her Guest, 
Her Sons must wait upon Mary's Sons — world without 

end, reprieve, or rest. 

It is their care in all the ages to take the buffet and 

cushion the shock; _^ 

It is their care that the gear engages; it is their care that 

the switches lock; 
It is their care that the wheels run truly; it is their care 

to embark and entrain. 
Tally, transport, and deliver duly the Sons of Mary by 

land and main. 

They say to the mountain, "Be yet removed!" They say 
to the lesser floods, "Run dry!" 

Under their rods are the rocks reproved — they are not 
afraid of that which is high. 

Then do the hilltops shake to the summit; then is the bed 
of the deep laid bare, 

That the Sons of Mary may overcome it, pleasantly sleep- 
ing and unaware. 

They finger Death at their glove's end when they piece and 

repiece the living wires. 
He rears again the gates they tend; they feed him hungry 

behind their fires. 

71 



Early at dawn ere men see clear they stumble into his 

terrible stall, 
And hale him forth like a haltered steer, and goad and turn 

him till evenfall. 

To these from birth is belief forbidden; from these till 

death is relief afar, — 
They are concerned with matters hidden, — under the earth 

line their altars are. 
The secret fountains to follow up, waters withdraw to 

restore to the mouth, — 
Yea, and gather the floods as in a cup, and pour them 

again at a city's drouth. 

They do not preach that their God will rouse them a little 

before the nuts work loose; 
They do not teach that His Pity allows them to leave their 

work whenever they choose. 
As in their thronged and the lightened ways, so in the 

dark and desert they stand, 
Wary and watchful all their days, that their brethren's 

days may be long in the land. 

Lift ye the stone, or cleave the wood, to make a path more 

fair or flat, — 
Lo! it is black already with blood some Sons of Martha 

spilled for that. 
Not as a ladder from Earth to Heaven, not as an altar to 

any creed. 
But simple service, simply given to his own kind, in their 

common need. 

And the Sons of Mary smile and are blessed — they know 

the angels are on their side. 
They know in them is the Grace confessed, and for them 

are the Mercies multiplied. 
They sit at the Feet, and they hear The Word — ^thcy know 

how truly the Promise runs, 
They have cast their burden upon the Lord, and — the Lord 

He lays it on Martha's Sons. 



JIM BLUDSOE. 

Wall, no! I can't tell where he lives, 

Because he don't live, you see; 
lycastways, he's got out of the habit 

Of livin' like you and me, 
Whar have you been for the last three years 

That you haven't heard folks tell 
How Jimmy Bludsoe passed in his checks, 

The night of the 'Trairie Belle?" 

He warn't no saint — them engineers 

Is all pretty much alike — 
One wife in Natchez-under-the-Hill, 

And another one here in Pike. 
A careless man in talk was Jim, 

And an awkward man in a row — 
But he never pinked, and he never lied — 

I reckon he never knowed how. 

And this was all the religion he had — 

To treat his engine well; 
Never be passed on the river; 

To mind the pilot's bell; 
And if ever the "Prairie Belle" took fire, 

A thousand tim.es he swore 
He'd hold her nozzle agin the bank 

Till the last soul got ashore. 

All boats has their day on the Mississippi 

And her day came at last — 
The Movaster was a better boat. 

But the Belle, she wouldn't be passed. 
And so cam^e a tearin' along that night. 

The oldest craft on the line, 
With a nigger squat on her safety valve. 

And her furnaces crammed, rosin and pine. 



The fire bust out as she cleared the bar, 

And burst a hole in the night, 
And quick as a flash she turned and made 

For that wilier-bank on the right. 
Ther' was runnin' and cursin', but Jim yelled out 

Over all the infernal roar, 
*T11 hold her nozzle agin the bank 

Till the last galoot's ashore." 

Thro' the hot black breath of the burnin' boat 

Jim Bludsoe's voice was heard. 
And they all had trust in his cussedness, 

And knowed he would keep his word, 
And sure's you're born, they all got off 

Afore the smokestacks fell. 
And Bludsoe's ghost went up alone 

In the smoke of the "Prairie Belle." 

He warn't no saint — but at judgment 

I'd run my chances with Jim 
'Longside of some pious gentlemen 

That wouldn't shook hands with him. 
He'd seen his duty a dead sure thing, 

And went fer it thar and then; 
And Christ ain't a-going to be too hard 

On a man that died for men, 

— By John Hay 



74 



LIFE TRIUMPHANT. 

The mill is silent, but the living stream 
Flows ever onward to the silent sea; 

The setting sun has lost no radiant beam, 
The stars are transient in obscurity. 

All worlds revolving far through endless space, 
Though shaded oft are ever known to glow, 

There is no pause in time's eternal race 
In the far heavens, or on this sphere below. 

That wondrous power we call mysterious life, 
Unseen, unheard, builds, moves and fashions all. 

Worlds clash, stars fall, and forms are lost in strife 
But life can never fade, nor clash, nor fall. 

By force involuntary, all its own. 

Life builds the form we call an earthly man; 
'Tis but a resting place, a transient throne. 

Abandonment was destined in its plan. 

Life has no rude beginning and no end, 

Its changes are but evolution's toil. 
Forces all powerful with its movements blend. 

And baneful evils from its sight recoil. 

Perhaps this wondrous power, supremely great, 
Gives the vast concave its cerulean hue. 

Assigns all stellar world, their routes and fate 
And moves all systems, placid ether through. 

We know not where beyond the silent tomb 

This human life may fix its domicil. 
But fondly trust that, freed from fear or gloom. 

Love, winsome love, shall guide our beings still. 

It is not cruel that the vital force 

Should leave the forms of those we loved so well; 
Life is most gracious, and most true its course, 

Grieve not, at falling clod nor tolling bell. 

75 



Clasping the rose bud's tender living germ 
We've seen the springtime's early melting world 

A prophecy supreme, we may affirm, 
Of future bloom and loveliness untold. 

But in this casket, passionless and pale, 
There is no movement of the silent form. 

This mortal body answers not our hail, 

'Tis deaf to love notes, mute to raging storm. 

Rest! pallid form, once our dear friend's abode, 
Rest, on the bosom of your mother earth. 

Your guest now traverses the heavenly road- 
Welcome to all mankind, of mundane birth. 

He has passed onward through the portal broad, 
To gorgeous spheres 'midst other loving friends^ 

Not to the palace of a monarch God, 

But to a home where love with justice blends 

Friends, lay aside your garb of sable hue. 

And wipe the tear-drops from your weeping eyes. 

Your absent friend shall aid to build for you 
A regal mansion in the placid skies. 

Rather rejoice, and in great nature's plan. 
Know that the transit, death, is kindly given 

For when on earth, there dies a worthy man, 
A happy soul is born in yonder heaven. 

Kind earth, to thy unveiled maternal breast, 
This borrowed form we tenderly restore. 

In tranquil silence, guarded and caressed. 
Be it thy sacred treasure evermore. 

— J. Clement Smith 

Topeka, Kansas. 

70 



THE WOMANHOOD OF MAN. 



By Captain Jack Crawford. 

There is gold in every fibre 

Of the womanhood of man; 
It has ebbed and flowed in blood and tears 

Since this old world began, 
From the veins and souls of heroes 

And of heroines, since the day 
When women wept and Jesus died 

To wash our sins away. 

I am just an optimistic, 

Reckless broncho sort of chap; 
Though I stand for peace and justness 

I am always in a scrap. 
But my ancestors were fighters 

Since red warfare first began, 
And my only saving grace is 

In the Womanhood of man. 

I have prospected for treasure 

In the gold-lands of the West, 
I have driven many a tunnel 

In the mountain's rugged breast 
And Tve found each little leader 

From bedrock to surface pan, 
Was a mother-loaded magnet 

From the Womanhood of Man. 

I have sunk down to the bedrock 

In a wayward brother's soul. 
When the whispered name of "Mother" 

Caused the God-sent tears to roll 
From a seeming barren desert 

Down the cheeks^ all bronzed with tan; 
It was God's assay for "colors" 

Jn the Womanhood of Man. 

77 



I have tested modest manhood 

In the fiery front of war, 
I have analyzed the metal 

In the blood of many a scar, 
And have found the lion-hearted, 

Whole-souled hero of the clan 
Was the optimistic product 

Of the W^omanhood of Man. 

If you want to find the metal 

That is twenty karats fine, 
You must prospect on the surface 

Ere you sink to strike the mine, 
But 3'ou'll find it in the tailings 

If you'll test them with the pan — ■ 
Find the gold of strenuous manhood 

In the W^omanhood of Man. 

I would rather face the music 

When the wild Apaches yell. 
Rather face the hell of battle 

Amid storms of shot and shell, 
Than suppress the tears of gladness. 

Or of sadness, while I can 
Realize they are the essence 

Of the Womanhood of ^lan. 

'Tis the womanhood of manhood 

That is always reaching out; 
It has been my lone companion 

While on many a dangerous scout. 
And wherever fate may place me 

I shall do the best I can 
To be worthy of the manhood 

Of the Womanhood of Man. 



78 



AUG 7 1908 



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